Jurian J. Washington

12/16/2017

Conduct Worthy of the Gospel

Be Conformed to Christ’s Likeness

Php 2:5-11

Pre-Introduction: Grace to you and peace from God our Father and the

Lord Jesus Christ. It is always an honor to preach the gospel to you.

Introduction: Today, I will continue to expound upon the implications

of the gospel. Individuals who commit to follow the Lord Jesus Christ

have a responsibility to conduct themselves in a manner worthy of the

gospel of Christ! There is an undeniable link between the saving events

of the gospel and the conduct appropriate for Christ followers.1 This is

the third sermon of the series “Conduct Worthy of the Gospel.” We

began this series in Philippians 1:27-30 where Paul exhorted the

Philippians to be united in mission, specifically in gospel ministry and in

gospel hostility so, the focus was external (outside of the church). I titled

that sermon “Conduct Worthy of the Gospel: Be United in Mission.”

Next, we looked at Philippians 2:1-4 where Paul exhorted the

Philippians to be like-minded in community so, the focus was internal

(inside the church). Today, we will explore Philippians 2:5-11 where

Paul’s maintains an internal focus. Please turn with me in your Bibles to

Philippians 2:5-11 as we read together from the sacred text. The title of

this sermon is “Conduct Worthy of the Gospel: Be Conformed to

Christ’s Likeness.”

Sub-Introduction: The letter written by the Apostle Paul and his

companion Timothy is addressed to the church at Philippi, and the most

common location for its composition is in Rome around A.D. 61-63

while Paul was there in prison.2 The most likely pattern of events are as

followed: Paul planted the church in Philippi during his second mission

1 Peter T. O’Brien, The Epistle to the Philippians: A Commentary on the Greek Text, The New

International Greek Testament Commentary (Grand Rapids, MI; William B. Eerdmans; Carlisle, England:

Paternoster Press, 1991), Logos edition, 205. 2 Henry H. Halley, Halley’s Bible Handbook (Grand Rapids: Zondervan, 1959), 617-618.

trip in A.D. 50; he visited the church again during his third mission trip

in A.D. 55; he was detained by the Romans in Jerusalem in A.D. 57; he

was held in Caesarea from A.D. 57-59 where he eventually appealed to

Caesar and was transferred to Rome in A.D. 60.3 During Paul’s

imprisonment in Rome, the Philippians sent him a gift through the hands

of Epaphroditus, and Paul put this letter in hand to return to the church at

Philippi (Php 2:25-30; 4:10, 14-20). Paul opens the letter with his

typical greeting (Php 1:1-2), offers thanksgiving and prayer on behalf of

the Philippians (Php 1:3-11), provides an update on his imprisonment

(Php 1:12-18), shares his future convictions (Php 1:19-26) and exhorts

them to conduct themselves worthy of the gospel (Php 1:27-2:18).

The purpose for Paul’s trip to Jerusalem following his third

missionary journey was to provide an offering for the saints, which was

collected among the Gentile churches, and when he was seen by a mob

of Jews from Asia (modern day Turkey) they accused him of teaching

“men everywhere against the people, the law, and this place (referring to

the temple)” and for bringing a Greek in the temple (Ac 21:28-29). As

the mob attempted to kill Paul, the Roman soldiers intervened, thus

saving Paul’s life, and placed him in the barracks, but the commander

eventually relocated Paul to Caesarea because of the Jews continual

plotting to murder him (Ac 21:30 - 23:35). Paul’s case was heard by

Felix, the governor of Caesarea, and the Jews brought the following

false charges against Paul (Ac 24:5-10): 1) Paul was a worldwide

trouble maker, stirring up riots; therefore, he was a threat to Rome who

desired to maintain control; 2) Paul was the ringleader of the Nazarene

sect, a faith divorced from the Jewish religion and it was a new cult,

which means it was illegal to practice because Roman law controlled

religious practice; 3) Paul attempted to desecrate the temple (note: the

Romans had given the Jews permission to execute any Gentile who went

inside the barrier of the temple, Ac 21:28; nevertheless, the allegation is

false because the mob only accused Paul of bringing a Gentile,

Trophimus from Ephesus, inside the temple, which was also false).4 To

3 The King James Study Bible (Nashville: Thomas Nelson Inc., 1988), 1844-1845. 4 Stanley D. Toussaint, Acts, vo1. 2 of The Bible Knowledge Commentary: An Exposition of the Scriptures,

eds. John F. Walvoord & Roy. B. Zuck (Wheaton, IL: Victor Books, 1985), Logos edition, 421.

make matters worse, the Jewish leaders reported to Felix that they seized

Paul because of these alleged offenses, thus implying they took him to

arrest him and judge him according to their law (Ac 24:6-9), which is

false because the mob actually sought to kill Paul before the Roman

soldiers intervened (Ac 21:31-32; 26:21)!5 Paul argued his case before

Felix, emphasizing that the chargers were false (Ac 24:10-13, 17-21):

“they neither found me in the temple disputing with anyone nor inciting

the crowd . . . neither can they prove the things of which they now

accuse me” (Ac 24:12-13). Nevertheless, Paul remained bound without

cause (Ac 24:22-23), even into the reign of Festus who replaced Felix as

Governor of Caesarea (Ac 24: 26-27). Festus also heard Paul’s case

before his accusers, but because he desired to do the Jews a favor he

attempted to have Paul’s case heard in Jerusalem, the place where his

life would be in the greatest danger (Ac 25:1-12); therefore, Paul

appealed to Caesar, and Festus granted his request. Paul said,

For if I am an offender or have committed anything deserving

of death, I do not object to dying, but if there is nothing in

these things of which men accuse me, no one can deliver me to

them. I appeal to Caesar (Ac 25:11)

King Agrippa later visited Festus and heard Paul’s case and

concluded with his wife, Bernice, and others present that Paul had done

nothing worthy of death or chains and he would have been released, if

he had not appealed to Caesar (Ac 25:13 - 26:32). However, Paul did not

make a mistake in appealing to Caesar because the Lord was clearly

orchestrating Paul’s path to Rome so that he could bear witness before

Caesar (Acts 23:11, 27:23-24; Phil 1:17), and Paul knew all along that

he was really on trial for the sake of the Gospel as the charges were just

a cover up to murder both the apostle and the gospel he faithfully

proclaimed (Ac 26:19-23).

5 Ibid.

Sermon Points:

I. Be Conformed to Christ’s Likeness (v. 5)

5 Let this (τοῦτο, pronoun, demonstrative, accusative, singular,

neuter) mind be (φρονέω, verb, present, active, imperative, second

person, plural) in (ἐν, preposition) you which was also in (ἐν,

preposition) Christ Jesus,

Explanation: Paul introduces Jesus Christ as the ultimate illustration

of self-sacrifice and humility in Php 2:5.6 Paul’s exhortations in Php

2:1–4 prepares the way for the Christian hymn in Php 2:6-11, which

sets forth “Jesus Christ as the Lordly Example.” 7 Paul follows this

section with three additional examples of Gospel servants who in

obedience to Christ and following His example, demonstrate joy,

unity, humility, and concern for others —Paul himself, Timothy, and

Epaphroditus (2:17–30).8 The demonstrative pronoun, “This” (τοῦτο)

in the opening verse, points backward to Paul’s exhortations in Php

2:14. “Let [this] mind be” (φρονέω) means “to dispose the mind in a

certain way” (Logos Bible Sense Software, hereinafter LBSS), and it

appears a total of five times in this letter alone (Php 1:7, 2:5, 3:15,

3:19, & 4:2). “Let this mind be” is the concluding imperative of Php

2:1-4; therefore, the mind Paul commands the Philippians to have in

Php 2:5 equals the sum of his exhortations in Php 2:1-4, which also

happens to be the mind of Christ as illustrated by the hymn in Php

2:6-11. According to NASB, ESV & most Greek texts, φρονέω (let

[this] mind be) is a present, active, imperative verb, but according to

NKJV it is a present, passive, imperative verb. The evidence favors

the former, so the verb is better translated as “Have this mind” (ESV).

The imperative mood expresses action that can only be achieved by

the exercise of the will of one person upon the will of another

person.9 Typically, the present imperative, as used here, denotes a

command to do something repeatedly, it specifies how or when

6 O’Brien, The Epistle to the Philippians, 166. 7 O’Brien, The Epistle to the Philippians, 166. 8 O’Brien, The Epistle to the Philippians, 166. 9 David Alan Black, Learn to read New Testament Greek, 3rd ed. (Nashville, TN: B&H Publishing Group,

2009), Logos edition, 185.

something is to be done. 10 Lastly, the present imperative is usually a

general precept to be applied broadly in many situations.11 Therefore,

Paul using the present, active, imperative of φρονέω is a making a

general command (exercising his will upon the Philippians) to the

Philippians to have “this mind,” which can be applied broadly in

many situations, and to do so repeatedly. The preposition “in”, which

appears twice in v. 5 is key in understanding this passage. The

Philippians are commanded to have this mind “in” their mutual

relations with one another, again the mind is the sum of Paul’s

exhortations in Php 2:1-4, which was also “in” Christ. The

Philippians are to repeatedly have this mind functioning within

themselves, which was also functioning in Jesus Christ. A.T.

Robertson translated it this way, “Keep on thinking this in you which

was also in Christ Jesus” (ὁ και ἐν Χριστῳ Ἰησου [ho kai en Christōi

Iēsou]).”12

Parallel Text:

Ro 15:5: Now may the God of patience and comfort grant you to be

like-minded toward one another, according to Christ Jesus,

Application: As followers of Christ, we must be like-minded in love

(Php 2:2), purpose (Php 2:2), humility (Php 2:3), and the interests of

others (Php 2:4) within the local church. This mind/ attitude was also

in Christ Jesus, the ultimate example of sacrifice and humility (Php

2:5), and followers of Jesus must conform to His likeness.

A. Christ’s Sacrifice (vs. 6-7)

6 who, being (ὑπάρχω, verb, present, active, participle, singular,

nominative, masculine) in the form (μορφή, noun, dative, singular,

feminine) of God did not consider (ἡγέομαι, deponent verb, aorist,

middle (true middle), indicative, third person, singular) it robbery

(ἁρπαγμός, noun, accusative, singular, masculine) to be equal with

10 Ibid., 185. 11 Ibid., 185-186. 12 Archibald T. Robertson, Word Pictures in the New Testament, Concise ed. (Nashville, TN: Broadman

Press, 1933), Logos edition.

God, 7 but made Himself of no reputation (κενόω, verb, aorist,

active, indicative, third person, singular), taking (λαμβανω, verb,

aorist, active, participle, singular, nominative, masculine) the form

(μορφή) of a bondservant (δοῦλος, noun, genitive, singular,

masculine), and coming (γίνομαι, deponent verb, aorist, middle

(not a true middle = active), participle, singular, nominative

masculine) in the likeness of men.

Explanation: In verse 6, “[Who] Being” (ὑπάρχω) can also be

translated as “existing” and the verb is a present, active, participle;

therefore, the action is continuous and likely contemporaneous

(occurring simultaneously) with the action of the main verb.13

While continuously existing in the form of God, Christ did not

consider it robbery to be equal with God. “The form [of God]”

(μορφή, appears 3 x in Greek text (Mk 16:12; Php 2:6, 7) here the

noun is referring to the glory of God as supported by both the OT

and NT, which speak of the glory of God as the manifestation of

God; as a result, “the form of God” in which the preincarnate

Christ was clothed was the glory of God and “the glory of God is

the manifestation of God’s power, the revelation of God’s nature in

creation and redemption, and the radiance of God’s being.”14 In

The Epistle to the Philippians: A Commentary on the Greek Text,

The New International Greek Testament Commentary, Peter

O’Brien accurately argued:

μορφή [form] refers to that ‘form which truly and fully

expresses the being which underlies it’. The phrase ἐν μορφῇ

θεοῦ [in the form of God] is best interpreted against the

background of the glory of God, that shining light in which,

according to the OT and intertestamental literature, God was

pictured. The expression does not refer simply to external

appearance but pictures the preexistent Christ as clothed in

the garments of divine majesty and splendour. He was in the

13 Black, Learn to read New Testament Greek, 150. 14 Walter G. Hansen, The Letter to the Philippians, The Pillar New Testament Commentary, ed. D.A.

Carson (Grand Rapids, MI: William B. Eerdmans; Nottingham, England: Apollos, 2009), Logos edition, 137.

form of God, sharing God’s glory. ἐν μορφῇ θεοῦ [in the

form of God] thus corresponds with Jn. 17:5 (‘the glory I had

with you before the world began’) and reminds one of Heb.

1:3 (‘the radiance of God’s glory and the exact representation

of his being’).15

Did [not] consider” (ἡγέομαι) is a deponent verb (a verb with

a middle or passive form without any corresponding active form),

yet it is a true middle, which emphasizes the subject’s

involvement, a process that Christ (the subject) alone

experienced.16 “It robbery” (ἁρπαγμός) is a noun that appears once

in Greek NT, and has been translated in diverse ways in an effort

to capture the sense: “a thing to be grasped” (ESV; NASB); “as

something to be used for His own advantage” (HCSB; NIV); “as

something to be exploited” (CSB). In summary, while existing in

the form of God, Christ himself did not consider equality with God

as something to be used for his own personal advantage. In his

commentary, The Letter to the Philippians, The Pillar New

Testament Commentary, Walter G. Hansen correctly stated:

The hymn lifts the veil between time and eternity to reveal

the choice of one existing in the form of God and equal with

God. This person did not view his divine being and rank as

something to use for his own selfish advantage.... This

decision to say No to selfish exploitation of an advantageous

position—was the choice of this divine person.... In contrast

to the natural human tendency to say Yes to every

opportunity to exploit personal advantages of position and

power for selfish purposes.17

However, while existing in the form of God, he did choose to

make Himself of no reputation by taking the form of a bondservant

and coming in the likeness of men. “Made [himself] of no

reputation” (κενόω) means “to make void or empty of contents”

15 O’Brien, The Epistle to the Philippians, 210–211. 16 Black, Learn to read New Testament Greek, 89. 17 Hansen, The Letter to the Philippians, 145-146.

(LBSS, See 1 Co. 9:15) and the verb has also been translated as

“emptied himself” (ESV; NASB; HCSB; CSB) or “made himself

nothing” (NIV). The latter is preferred, but it is important to note

that Christ did not empty himself of his divinity (his divine form

and equality with God), but he did relinquish his divine rights and

masked his divine glory by becoming human in the form of a

slave; therefore, His existence in the form of God was both

manifested and concealed in the form of a slave. 18 Christ always

existed in the form of God (Php 2:6), but he also added or took on

the form of a slave (Php 2:7). Christ’s self-emptying was the

incarnation.19 “Made of no reputation” is in the active voice,

which means Christ (the subject) carried out the action and it is the

main verb for the Greek participles (verbal adjectives) “taking”

(λαμβανω) and “coming” (γίνομαι), which are designed to describe

how Christ “made himself of no reputation.” “Taking” (λαμβανω)

is an aorist, participle in the active voice (subject carries out the

action), which denotes antecedent action (action prior to the action

of the main verb).20 In translation, the aorist participle may

generally be rendered by a phrase consisting of “having” or “after”

plus an English past participle.21 Therefore, it could be translated

as “having took” or “after he took” the form of a bondservant.

“Bondservant” (δοῦλος) is “a person who is legally owned by

someone else and whose entire livelihood and purpose was

determined by their master” (LBSS). As a result, it carries the idea

of a slave, which is the how the HCSB translates δοῦλος here.

Christ having took (or after Christ took) the form of a slave (note

the contrast between μορφῇ θεοῦ (form of God) in v. 6 and μορφή

δοῦλου (form of a bondservant) in v. 7). “Coming” (γίνομαι) is an

aorist participle, which also denotes antecedent action, and it is a

deponent verb, so it is also the active voice (not a true middle

voice). It could be translated as “having came” or “after he came”

18 Hansen, The Letter to the Philippians, 151. 19 Hansen, The Letter to the Philippians, 151. 20 Black, Learn to read New Testament Greek, 150. 21 Black, Learn to read New Testament Greek, 150.

in the likeness of men.” Christ made himself void “having took”

(or “after Christ took”) the form of a slave and “having come” (or

“after he came”) in the likeness of man.

Parallel Text:

Ro 12:1: I beseech you therefore, brethren, by the mercies of God,

that you present your bodies a living sacrifice, holy, acceptable to

God, which is your reasonable service.

Illustration: Listen to this wonderful poem that Paul Lee Tan

obtained from a magazine called The Brethren Evangelist:

I counted dollars while God counted crosses,

I counted gains while He counted losses,

I counted my worth by the things gained in store

But He sized me up by the scars that I bore.

I coveted honors and sought for degrees,

He wept as He counted the hours on my knees;

I never knew until one day by the grave

How vain are the things that we spend life to save;

I did not yet know until my loved one went above

That richest is he who is rich in God’s love.22

Warren Wiersbe once told the story of a missionary who attended a

religious festival in Brazil, and as he was going from booth to

booth, he saw a sign above one booth that read: “Cheap Crosses.”

The missionary thought to himself, “That’s what many Christians

are looking for these days—cheap crosses. My Lord’s cross was

not cheap. Why should mine be?”23

Epigrams on Sacrifice:

“He is no fool who gives what he cannot keep, to gain what he

cannot lose.”—Jim Elliot24

22 Paul Lee Tan, Encyclopedia of 7,700 Illustrations: Signs of the Times (Garland, TX: Bible

Communications, Inc., 1996), Logos edition, 1175. 23 Warren W. Wiersbe, Philippians, vol. 2 of The Bible Exposition Commentary: An Exposition of the New

Testament Compromising the Entire “BE” Series (Wheaton, IL: Victor Books, 1996), Logos edition, 75. 24 Tan, Encyclopedia of 7700 Illustrations, 1185.

“There has never yet been a man in our history who led a life of ease

whose name is worth remembering.”—Theodore Roosevelt25

“Ministry that costs nothing accomplishes nothing.”—Dr. J.H.

Jowett26

Application: Christ left His pre-existent, divine glory to become a

human, not for Himself, but for others and Christ followers must

conform to His self-sacrificing character.27 Followers of Christ in

their mutual relations within the church must shun the temptation

to grasp or hold onto our own interests, benefits, or privileges for

the sole benefit of ourselves; instead, we must willingly sacrifice

them for the glory of God and the good of others. This is looking

out for the interests of others and not just our own (Php 2:4).

Christians must use the privileges of their influence to help others;

lesser persons will use their privileges to promote themselves. 28

“Jesus used His heavenly privileges for the sake of others—for our

sake.”29 If paying a price will honor Christ and help others within

the local church, then Christians should be willing to do it as this

was Paul’s attitude (Phil. 2:17), Timothy’s (Phil. 2:20), and also

Epaphroditus’ (Phil. 2:30).30 There is no better example of a

selfless attitude for Christians to follow than that of Christ and

with His example before us we should be “like-minded” (v. 2) in

community (the local church). In Opening up Philippians,

Opening Up Commentary, Roger Ellsworth profoundly stated,

“We cannot receive the benefits of his sacrifice and then refuse to

follow his example.”31

25 Tan, Encyclopedia of 7700 Illustrations, 1185. 26 Wiersbe, Philippians, 75. 27 Robert James Utley, Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and

Philemon, then later, Philippians), vol. 8 of Study Guide Commentary Series: New Testament (Marshall, TX: Bible

Lessons International, 1997), Logos edition, 180. 28 Wiersbe, Philippians, 74. 29 Wiersbe, Philippians, 74. 30 Wiersbe, Philippians, 75. 31 Roger Ellsworth, Opening up Philippians, Opening Up Commentary (Leominster, MA: Day One

Publications, 2004), Logos Edition, 38.

B. Christ’s Humility (v. 8-11)

8 And being found (εὑρίσκω, verb, aorist, passive, participle,

singular, nominative, masculine) in appearance as a man, He

humbled (ταπεινόω, verb, aorist, active, indicative, third person,

singular) Himself and became (γίνομαι, verb, aorist, middle,

participle, singular, nominative masculine) obedient to the point of

death, even the death of the cross. 9 Therefore (διο, conjunction,

logical inferential) God also has highly exalted (ὑπερυψόω, verb,

aorist, active, indicative, third person, singular) Him and given

(χαρίζομαι, deponent verb, aorist, middle (true middle), indicative,

third person, singular) Him the name which is above every name, 10 that (ινα, conjunction, adverbial purpose) at the name of Jesus

every knee should bow (Κάμπτω, verb, aorist, active, subjunctive,

third person, singular) of those in heaven, and of those on earth,

and of those under the earth, 11 and that every tongue should

confess (ἐξομολογέω, verb, aorist, middle, subjunctive, third

person, singular) that (οτι, conjunction, substantival content) Jesus

Christ is Lord, to the glory (δόξα, noun, accusative, singular,

feminine) of God the Father.

Explanation: In verse 8, “Being found” (εὑρίσκω) is an aorist,

passive, participle. The aorist, participle is antecedent action to the

main verb “he humbled [himself]” (ταπεινόω) and the passive

voice indicates action received by the subject. Therefore, it could

be translated as “having been found in appearance of a man” or

“after being found in appearance as a man” he humbled himself.

“He humbled [himself]” (ταπεινόω) is the main verb, and it is in

the active voice meaning Jesus performed the action. The sense is

“to humble someone, conceived of as bring the person low or

down” (LBSS, see Mk 23:12, Lk 14:11; Lk 18:14; 2 Co 11:7). The

verb “He humbled” is also in the active voice so Jesus carried out

the action and it is also the main verb of the participle “became

[obedient]” (γίνομαι, deponent verb, active voice, not a true

middle). Both participles, “being found” (εὑρίσκω) and “became

[obedient]” (γίνομαι) further describe how Christ humbled himself.

Therefore, verse 8 could be translated as follows: “having been

found” (or “after being found”) in appearance as a man, He

humbled himself, “having been obedient” (or “after being

obedient”) to the point of death, even the death of the cross. It is

important to note that death on a cross was neither a heroic death

nor a noble death, but a shameful and disgraceful death.32 Hansen

provided background on the shame associated with the cross:

“Roman law reserved the cross for the worst criminals and the

most violent insurrectionists, and only those who were slaves or

foreigners. A Roman citizen would never be executed by

crucifixion.33 The contrast is significant between the first line of

verse 6 and the last line of verse 8 as the one existing in the form

of God voluntarily suffered the most extreme humiliation in human

experience by his death on a cross.34

“Has highly exalted” (ὑπερυψόω) means “to bestow honor or

status far beyond what is usual in magnitude or degree; conceived

of in terms of lifting something to uncommon high position”

(LBSS). “Has highly exalted” (ὑπερυψόω) is a verb in active

voice, meaning God the Father fulfilled this action. “Given”

(χαρίζομαι) is much deeper than how it appears on the surface as it

means “to give something as a sign of one’s beneficent goodwill

toward someone” (LBSS, See Ro 8:32; 1 Co 2:12; Php 1:29).

“Given” is a deponent verb, yet it is in the true middle voice,

which emphasizes the subject participating in the action, and it is

also in the active voice. Therefore, God the Father bestowed honor

on Jesus Christ and God the Father himself gave Jesus Christ THE

NAME (not “a “name, but “THE” name, the definite article is

32 Hansen, The Letter to the Philippians, 157. 33 Hansen, The Letter to the Philippians, 157. 34 Hansen, The Letter to the Philippians, 157.

important), which is superior to every name, as a sign of his

generous goodwill toward Him! “That” (ινα) is a conjunction

leading to a purposeful clause; therefore, what proceeds is the

purpose for God’s activity toward Jesus Christ as previously

stated: “that at the name of Jesus every knee should bow, of those

in heaven, and of those on earth, and of those under the earth and

that every tongue should confess that Jesus Christ is Lord, to the

glory of God the Father.” The purpose of the Father giving Jesus

the name above every name is two-fold, (1) that at His name, the

name of Jesus, every knee should bow of those in heaven, and of

those on earth, and of those under the earth and every tongue

should confess the Lordship of Jesus Christ (2) to the glory of God

the Father! The acknowledgement of the Lordship of Jesus Christ

will abound to the glory of God the Father! “Should bow”

(Κάμπτω) is an active voice verb in the subjunctive mood, which is

action related to the future. Therefore, “the English future

indicative is often used to convey the idea of the Greek subjunctive

(whether present or aorist).”35 The sense is “to worship or show

obeisance to a deity; conceived of as bowing one’s knee to a deity”

(LBSS, see Eph 3:14). “Should confess” (ἐξομολογέω) is also in

the subjunctive mood, but the verb is in the middle voice, and it

means “to profess openly in honor of another, whether in praise,

thankfulness or acknowledgement” (LBSS). This worship and

acknowledgement of Jesus Christ as Lord is an eschatological

picture (a picture of the end times). In Philippians, Colossians,

Philemon, of The New American Commentary, Richard Melick, Jr.

correctly argued, “The hymn brings the future into view by

describing the culmination of history, when all persons will

acknowledge Jesus’ lordship. No evidence states that such

35 Black, Learn to read New Testament Greek, 178-179.

acknowledgment will bring salvation, however. That must be cared

for in the present, before Jesus conquers his enemies.”36

Parallel Text:

Mt 23:12: And whoever exalts himself will be humbled, and he

who humbles himself will be exalted.

Lk 14:11: For whoever exalts himself will be humbled, and he

who humbles himself will be exalted.”

Jas 4:10: Humble yourselves in the sight of the Lord, and He will

lift you up.

Illustration: Paul Lee Tan shared how Dr. Frederick B. Meyer

(April 8, 1847 – March 28, 1929), a Baptist Pastor, author, and a

contemporary and friend of the great D.L. Moody, once said:

“I used to think, that God’s gifts were on shelves

one

above

another

and the taller we grow,

The easier we can reach them.

Now I find, that

God’s gifts are on shelves

one

beneath

another

and the lower we stoop,

The more we get.”37

Al Bryant recounted how one of Charles Spurgeon’s students

entered the pulpit with every expression of confidence, but he

struggled in the delivery of his sermon. According to Bryant, the

36 Richard R. Melick, Jr., Philippians, Colossians, Philemon, vol. 32 of The New American Commentary,

ed. David S. Dockery (Nashville: Broadman & Holman Publishers, 1991), Logos edition, 108. 37 Tan, Encyclopedia of 7700 Illustrations, 572.

student came down distressed, nearly brokenhearted, and he

approached Spurgeon about it who said, “If you had gone up as

you came down, you would have come down as you went up.”38

Epigrams on Humility:

“A Christian minister once said, ‘I was never of any use until I

found out that God did not intend me to be a great man.’”39

“It is possible to be too big for God to use you but never too small

for God to use you.”40

“True humility is not to think low of oneself but to think rightly,

truthfully of oneself.” 41

Quotes on Humility:

“As we see how in their very nature pride and faith are

irreconcilably at variance, we shall learn that faith and humility are

at root one, and that we never can have more of true faith than we

have of true humility.”—Andrew Murray”42

“Dr. Bonar once said that he could tell when a Christian was

growing. In proportion to his growth in grace he would elevate his

Master, talk less of what he himself was doing, and become

smaller and smaller in his own esteem, until, like the morning star,

he faded away before the rising sun.”—D.L. Moody43

“Humility is not a mere ornament of a Christian, but an essential

part of the new creature. It is a contradiction to be a sanctified

man, or a true Christian, and not humble.”—Richard Baxter44

38 Tan, Encyclopedia of 7700 Illustrations, 1100. 39 Tan, Encyclopedia of 7700 Illustrations, 572. 40 Tan, Encyclopedia of 7700 Illustrations, 572. 41 Tan, Encyclopedia of 7700 Illustrations, 572. 42 Elliot Ritzema, ed., 300 Quotations for Preachers (Bellingham, WA: Lexham Press, 2012), Logos

Edition. 43 Tan, Encyclopedia of 7700 Illustrations, 571. 44 Ritzema, 300 Quotations for Preachers.

“O, beware, do not seek to be something! Let me be nothing, and

Christ be all in all!”—John Wesley 45

“I am persuaded a broken and a contrite spirit, a conviction of our

vileness and nothingness, connected with a cordial acceptance of

Jesus as revealed in the Gospel, is the highest attainment we can

reach in this life.”—John Newton46

“Humility is perfect quietness of heart. It is to expect nothing, to

wonder at nothing that is done to me, to feel nothing done against

me. It is to be at rest when nobody praises me, and when I am

blamed or despised. It is to have a blessed home in the Lord, where

I can go in and shut the door, and kneel to my Father in secret, and

am at peace as in a deep sea of calmness, when all around and

above is trouble.”—Andrew Murray47

Application: Christ humbled himself and was obedient to death,

not because of His own sins, but for the sins of others’ and Christ’s

followers must conform to His self-humbling character. 48 In their

mutual relations within the church, followers of Christ must

humble themselves and walk in obedience to Christ. Christians

must be and act out of who and what they are by virtue of being in

Christ.49 Humility is not natural, but if we appropriate who we are

in, then it is possible to attain. No better example of humility

exists for Christians to follow than that of Christ. With this

example before us, followers of Christ should be “like-minded” (v.

2) in community (the local church). And if God decides to exalt

us, we must always remember that exaltation is not for us “to get”,

but for us “to give”, which abounds to His glory! God exalts for

His glory, not our own! Sacrifice and humility leads to God’s

glory, not our own!

45 Ritzema, 300 Quotations for Preachers. 46 Ritzema, 300 Quotations for Preachers. 47 Tan, Encyclopedia of 7700 Illustrations, 570. 48 Utley, Paul Bound, the Gospel Unbound, 180. 49 Gary Weedman, Philippians–Thessalonians, Unlocking the Scriptures for You (Cincinnati, OH:

Standard, 1988), Logos edition, 40.

Conclusion: Conduct Worthy of the Gospel: Be Conformed to Christ’s

Likeness. This early Christian hymn in honor of Christ serves as a

description of Christ’s self-sacrifice and humility along with his

subsequent exaltation by God. Christ is the chief example of sacrifice

and humility and followers of Christ must conform to His likeness in

their relations within the local church. If we will only remember what

kind of people we are in Christ Jesus, if we will remember that we are

His people, then we can achieve these lofty exhortations toward one

another through Him.50 I lovingly encourage us all to respond to this

appeal to the glory of God!

50 Weedman, Philippians–Thessalonians, 43.